AchAryan-Sishyan 2

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AchAryan -Sishyan 2

 

Recap: AChAryan should not consider himself as AchAryan. He should not

think that the disciple is his sishyan. The perceptible effects on

imparting of knowledge namely, the perceptible results, sihsyan's

upliftment, bhagawath kainkaryam and the permanent company of the

sishyan - should not be considered as the ensuing or aimed ends.

 

Now the question comes up. If these are not so, then how come these

effects which occur, should be considered/ This is answered in the

next Suthram.

 

1.The paNividai or sihsrushai which the sishyan does, actually

manifests from the perceiption of the sishyan and not the AchAryan.

 

2.The upliftment of the jEvAthmA occurs by the Grace of the Lord and

therefore the AchAryan cannot consider this as an end while imparting

knowledge.

 

3.Since, restoring a jEvAthma in the right path is indee a joy for

the Lord, this is indeed bhagawath kainkaryam but this is to be

considered so not by the AchAryan but by his swachAryan.

 

4.The permanent company of the sihsyan with the AchAryan is not the

direct result but the sihyan out of great gratitude towards the

AchAryan -that by causeless mercy the AchAryan has indeed rectified

him, makes him automatically to be with his AchAryan ever after.

( this is sUthram 310)

 

Now the next question is raised. If the AchAryan does not so consider

the effects of the rectification and also not consider himself as

AchAryan - how come he becomes an AchAryan?

 

Well, if the AchAryan educates the disciple with the mindset that

educating itself is the end, the effect automatically culminates with

the grace of the Lord.

 

Further, though he does not consider himself as an AchAryan, the

AchAryathvam manifests wonderfully in the perception of EmperumAn.

 

( ..than ninaivAlum ESwaran ninaivAlum siddhikkum-311)

 

 

If this mental thinking does not set in, then the earlier said, deplorable worst apachAram emerges.

 

Summary: The sishyan's perceptible or tangible changes like kainkaryam

to AchAryan emerges from out of sihsyan-s perception. The upliftment

or eternal retrieval of the AtmA of the sishyan takes place from out

of the immense grace of EmperumAn. The fact that correcting a soul is

indeed ajoy for the Lord is indeed a bhagawath kainkaryam but even

this thinking is from the angle of swachAryan. The gratitude

converts itself into the sishyan becomeing permenantly bonded with

the acharyan.

 

Though the AchAryan does not consider himself as an AchAryan, the fact

that he is imparting knowledge without any expectation whatsoever,

makes him fit for the post of 'AchAryan' and this is in fact from

the thoughts of the Lord. -Eswaran ninaivAlEa siddhikkum.

 

Anything contrary to above will doom oneself for ever 312;

 

(to be continued)

dAsan

vanamamalai padmanabhan